妙法蓮華經玄義 5.127

5.127

二、類通三識者，菴摩羅識即真性軌；阿黎耶識即觀照軌；阿陀那識即資成軌。若地人明阿黎耶是真常淨識攝；大乘人云是無記、無明、隨眠之識，亦名無沒識，九識乃名淨識互諍（云云）。今例近況遠，如一人心復何定？為善則善識，為惡即惡識，不為善惡，即無記識。此三識，何容頓同水火？秖背善為惡，背惡為善，背善惡為無記。秖是一人三心耳。三識亦應如是，若阿黎耶中，有生死種子，熏習增長，即成分別識。若阿黎耶中，有智慧種子，聞熏習增長，即轉依成道後真如，名為淨識。若異此兩識，秖是阿黎耶識。此亦一法論三，三中論一耳。《攝論》云：「如金、土、染、淨。染譬六識；金譬淨識；土譬黎耶識。」明文在茲，何勞苦諍？下文譬如有人至親友家，醉酒而臥，豈非阿黎耶識？世間狂惑，分別之識起已遊行，以求衣食，豈非阿陀那識？聞熏種子稍起增長，會遇親友，示以衣珠，豈非菴摩羅識？菴摩羅識，名無分別智光。若黎耶中，有此智種子，即理性無分別智光。五品，觀行無分別智光。六根清淨，相似無分別智光。初住去，分真無分別智光。妙覺，究竟無分別智光。麁妙（云云）。

Second, analogously penetrating the three consciousnesses: the amala-vijñāna is the track of the real nature; the ālaya-vijñāna is the track of contemplative illumination; the ādāna-vijñāna is the track of cultivating support. The masters of the Daśabhūmika explain that the ālaya is subsumed under the truly eternal and pure consciousness; Mahāyāna masters say it is the indeterminate, ignorant, latent consciousness, also named the non-disappearing consciousness, and that the ninth consciousness is named the pure consciousness, contending with one another, and so forth. Now, using a near analogy to illustrate the distant: how is a single person's mind definitively fixed? When doing good, it is a good consciousness; when doing evil, it is an evil consciousness; when doing neither good nor evil, it is an indeterminate consciousness. How could these three consciousnesses suddenly be like water and fire? It is merely turning away from good to become evil, turning away from evil to become good, and turning away from good and evil to become indeterminate. It is just three minds in one person. The three consciousnesses should also be like this: if within the ālaya there are seeds of birth and death that are perfumed and grow, it becomes the discriminative consciousness; if within the ālaya there are seeds of wisdom that are perfumed by hearing and grow, then transformation of the basis accomplishes the post-enlightenment suchness, named the pure consciousness. If different from these two consciousnesses, it is simply the ālaya-vijñāna. This is also explaining three within one dharma, and explaining one within three. The Mahāyānasaṃgraha says: 'Like gold, earth, defilement, and purity: defilement is analogized to the six consciousnesses, gold to the pure consciousness, and earth to the ālaya-vijñāna.' Clear textual proof is right here; why labor in bitter dispute? The passage below analogies this to someone going to a close friend's house, becoming drunk on wine and lying down—is this not the ālaya-vijñāna? Worldly infatuation and delusion, wandering about once the discriminative consciousness arises to seek food and clothing—is this not the ādāna-vijñāna? When seeds perfumed by hearing slightly arise and grow, meeting the close friend who reveals the jewel in the garment—is this not the amala-vijñāna? The amala-vijñāna is named the light of non-conceptual wisdom. If this seed of wisdom is within the ālaya, it is the light of non-conceptual wisdom of the principle's nature. At the five grades, it is the contemplative light of non-conceptual wisdom. At the purification of the six sense faculties, it is the semblance light of non-conceptual wisdom. From the first abode onward, it is the partially real light of non-conceptual wisdom. At subtle awakening, it is the ultimate light of non-conceptual wisdom. Crude and subtle, and so forth.